During this time de Blácam sought to synthesize his urge to reclaim his sense of Irish nationality with the works and thoughts of hardline Catholic author G. K. Chesterton.

The two books argue that at their root, Catholic Social Teaching and Bolshevism are essentially identical and that Ireland, having only experienced Feudalism and Capitalism because of external forces, could skip many of the phrases normally described in the Marxist Trajectory of historical development and go straight to a soviet type society (an idea not dissimilar to the Two-stage theory).

[4] De Blácam opposed the Anglo-Irish Treaty and subsequently aided the Anti-Treaty IRA during the Irish Civil War.

Amongst his arguments to support this idea are the suggestions that the presbyterian emphasis on self-government is derived from the Gaelic clan tradition, that presbyterian ‘kailyard’ writers of rural nostalgia such as Lydia Mary Foster exemplify the naturally Irish piety and purity of her co-religionists, and that the fact that some workers commuted from the Armagh borderland to work in Dundalk factories proved that the south was better off economically than the north.

Politically de Blácam was highly considered about rural depopulation and was involved in a number of organisations seeking to end it.

De Blácam advocated more economic autarky and cultural protectionism to combat rural depopulation and lamented urbanisation and industrialisation.

[4] De Blácam was a member of the Fianna Fáil executive until 1947, when he defected to the upstart Irish Republican party Clann na Poblachta.

He defended the dictatorships of Engelbert Dollfuss in Austria and António de Oliveira Salazar in Portugal as upholders of Catholic social teaching.

During the Spanish Civil War, de Blácam was a vocal supporter of the Nationalist side and worked alongside Cardinal Joseph MacRory to organise aid for Franco.

[6]However, Historian Patrick Maume was less sympathetic, summarising that De Blácam was a sincere seeker after religious faith and social justice, prepared to sacrifice his own interests for the sake of his beliefs; but the image of Ireland he propagated can only be described as delusional on an epic scale.

While he was aware of the difference between the sunny Ireland celebrated by ‘Roddy the Rover’ and the society around him, he apparently convinced himself that the shortcomings of the real world could be made to disappear through silence and coercion.

He is best summed up in the jibe of Sean O'Faolain that the most fervent Gaelic chauvinists were ‘the Cunninghams" (a reference to Gearóid Ó Cuinneagáin) and Blackham)[4]De Blácam married Mary McCarville, who came from County Monaghan; they had two sons.